Srimad Bhagavad-Gita : a part epic Mahabharatham .
Spread in 18 chapters and 700 slokams and situated in Bhishma-Parvam of Mahabhagavatham, chapters 25 to 42.
The whole Gita is a conversation between Arjuna and Lord Krishna on various subjects, clearing all doubts.
We are all Arjunas and Lord is here as our Guru,
We must study this "Tattva-Sastram"and follow in our daily life.
We must realise Lord within us and not in temples only.

kamat krodhah abhijayate = from the desire, (he) when not fylfilled, gets anger;

krodhat sammohah bhavati = due to anger illusion takes place on him;

sammohat smrtivibhramah = from illusion ( his) memory is lost;

smrtibhramsad = due to loss of memory;

buddhinasah = then his intelligence is lost;

buddhinsat = because of his loss of intelligence;

pranasyati = thereafter his life destroyed.

"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool."

Having pointed out the defect of not having the external physical senses under control, the defect in not having the mind under control is now being given in these two slokam-s. For one who is given to dreaming about sensual pursuits considering them worthy of indulgence a strong attachment develops for them. From this strong attachment arises addicting desires for them, from these addicting desires flares up anger when these addicting desires are not satisfied.

Continuing Lord Krishna explains that from anger the result is delusion and loss of discrimination. From delusion results confusion and lapse of memory. From loss of discrimination results bewilderment regarding the injunctions of the scriptures and the instructions of the spiritual master. The end result of these is the complete stupefaction of ones intelligence like unto a tree. From the destruction of one's intelligence one spiritually perishes becoming dead while alive as it were.

Lord Krishna states that one who contemplates sensual objects like form and touch develops in the mind attachment for them in the form of lust deluded into believing such objects to be the root cause of apparent happiness. From this attachment springs desire which is but a modification of attachment. Sometimes one is able to gratify ones senses by enjoying these sense objects. At that time a particular state of mind arises where one becomes enslaved and controlled by the desire of the very same object one is seeking so desperately to exploit. Other times ones desires are thwarted and obstructed and unfulfilled in satisfying ones desire to experience sense objects leads to frustration which is also a modification of the mind. At this time anger is directed in fury towards whatever it was that became the obstacle that blocked ones gratification

Lord Krishna further explains here that from anger arises delusion which is the lack of discrimination about knowing what actions to perform and what actions not to perform. From delusion comes confusion which is the bewilderment of intelligence and forgetfulness of the truths written in the Vedic scriptures instructed by the spiritual master. From confusion comes illusion the misinterpretation of intellect in determining the true nature of reality. From illusion one becomes completely ruined. One loses focus on the goal of material existence and the purpose of human life and lives in the darkness of nescience. Thus it must be understood that controlling ones mind is essential.

Lord Krishna is explaining that one whose cravings for sensual objects linger, the effort to overcome the senses without focusing the mind on the Supreme Lord is futile. This is due to the fact that without the Supreme Lords grace the residue of past sensual activities and the pleasure or frustration derived therefrom will delude the mind to pursue sense objects. This debilitating effect creates a magnetic attraction where the desire for sense objects becomes more and more extreme. From this extreme desire springs kama lust. Lust is the next stage of desire. Lust is that which one feels when they thinks that they cannot exist without their desire being gratified. From lust springs krodha anger. Krodha is that frustrated outraged one feels against that which stands in the way of obtaining the gratification of ones senses. From krodha arises sammoha bewilderment and delusion which is the mental condition where one is no longer cognisant of what action should be performed and what action should not be performed. One will foolishly do anything in this condition. Thereafter comes dementia causing loss in memory of the process one began in order to constrain the senses and control the mind. From dementia comes loss of will power, one no longer has the drive and incentive to cultivate themselves towards obtaining spiritual realisation of the eternal soul. When this happens then one perishes their spiritual opportunity being drowned again and again in samsara the endless cycle of birth and death in the material existence.

Lord Krishna has given the origin and causes for the defects mentioned in this verse and the previous one. Sammoha meaning delusion indicates the desire to engage in inappropriate actions. The same meaning is given for moha which also indicates unrighteousness desires and the tendency to inappropriate activities. Bewilderment of memory causes destruction in the intellect. Destruction of the intellect is the non-awareness of ones eternal connection to the omnipresent soul. Pranasyati meaning one falls completely down indicates that one goes to the degraded hellish planets. Due to having unrighteous desires one cannot remember the eternal truths of the Vedic scriptures. Then due to defective perceptions one makes erroneous summations in what actions to perform and what actions not to perform. By these sinful activities one is degraded to the lower worlds.

Sammoha denotes an illusionary perception of knowledge. This means even if the knowledge is right one will be deluded and remember it incorrectly. Thus due to perceiving the essence of the knowledge erroneously ones judgement will be compromised and one's actions will follow a distorted summation.

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam yat tat pravakshyami yatjnatvamrtamasnute,

anadimat param brahma na sat tannasaducyate.

jneyam yat = (which ) the one which is to be known ( knowledge ); yat jnatva = ( if ) that one is known ( knowing that knowledge ); amrtam asnute = results in gaining amrtatvm; tat pravakshyami = that I will tell ( teach ) you; anadimat param brahma = that is the beginningless Para-brahmam ( the Supreme abode ) ; tat sat na asat na = that either sat ( cause ) or asat ( effect ); ucyate = cannot be said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

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